By H H Mohrmen
The above is a study on one of the aspects of the matrilineal family system of the Pnars and the War Jañtia people of the state. The link of this interesting study was shared with me by Mr Phrang Roy from Rome. The study titled, “Overview of the Jañtia unique matrilineal system,” was authored by Mitali Chakrabarty PhD and Barphukan Chaudhury PhD both professors in the Department of Anthropology Guwahati University. It was an in-depth study on the very important aspect of marriage and which is an intrinsic part of the matrilineal society which is commonly known in Pnar as ‘thiah chloor.”
However, this write-up is not so much a comment on the study, because it was very well done and needs to be appreciated. The selection of study areas which include certain localities of Jowai, Mihmyntdu and Nartiang too was very well thought off and helped to capture the true picture of the case that was studied. This article however is an attempt to understand how “thiah chloor” or the night visit system (NVS) which is a tradition which survived the test of time is still prevalent among certain communities in Jañtia hills. It is also an effort to understand this tradition which at one point of time was an important aspect of the society. “Thiah Chloor” will also help us understand the marriage system in the tradition and how this is linked to the matrilineal family system of the tribe.
Marriage among the Pnar and War Jañtia matrilineal system
The most common mode of marriage in the past and till today is by cohabitation. Cohabitation or “ïa chong or pynche kurim” without any ceremony is the most popular form of marriage amongst the Pnar and War Jañtia people. Traditionally when a couple decided to enter into wedlock, they would inform their mothers and uncles and then the female’s uncle would organize the meeting of the two clans. In such weddings only the two clans are involved. In some cases the family on the father’s side “ki kha” of both the male and the female too were invited as observers. The popular tradition is the sharing of words by maternal uncles of both the wife and husband to be. There is no a ritual or ceremony. The ‘Kha’ are invited out of respect for the paternal family and their role in the tradition is to witness because the major part of the ceremony is performed by the maternal uncles of both the man and the woman.
The other type of marriage by cohabiting is, when the woman brings her man to the house and introduces him to her parents and her uncle. He would from that night stay with her in their house and the two would become husband and wife. When the appropriate time arrives, the husband would then take his wife to his clan house and introduce her to his family. But before that there were the usual courtships in which the man and his friends would visit the girl’s house and depending on the chemistry the girl would choose the one amongst the many young men and the couple then starts dating. There is no specific time as to how long the courtship would be but the two will decide on the right time to inform their parents about the decision they made.
Marriage with ceremony in the case of the Pnar involves the tradition of ‘lam ïutang’ where rituals and ceremonies are performed to sanctify the marriage but the tradition was not that popular in the past. It is still not that popular amongst the people who follow the indigenous faith in the War Jañtia area of Amalrem even today.
“Until dead do us apart” is an alien idea
Marrying multiple times or remarriage was not a taboo in the cultures of the Pnar and the War people of Jañtia hills. In fact, remarriage was very prevalent even during the time of our grandparents. This can be corroborated on two counts – the fact that there is a detail custom on how to file a divorce and also till about 80 years ago marrying multiple times or remarriage by both males and females was still prevalent.
Therefore the idea of “until dead do us apart” is definitely an influence of western culture or to be precise Christianity on the tribal culture. In fact, keeping two wives is also not uncommon in the past especially amongst the well- to-do men in the society.
The tradition of divorce
The tradition of divorce amongst Pnar and War Jañtia couples is known as “pynlait san shyieng” or “pynleit kurim” or “e thnem.” In short when the couple decides to separate one of them will go to the Pator and send through him to the opposite party “i thnem” which comprises of fifty paisa and maybe half of a betel-nut and half of a betel-leaf which symbolizes separation of the union. The traditional head will inform the opposite party about the state of affairs and later in the evening announcement will be made in the community that the couple has been separated. The announcement is considered to be the official recognition that the couple is no longer husband and wife.
Clan is the beginning and the end
In the Pnar matrilineal system the clan is the centre of an individual’s life and the individual’s life revolves around the maternal family. Though by tradition they do have place where they consider holy or sacred, traditional religion does not have the concept of a temple, a church or a mosque. Instead, they have “Kmai ïung or the ïung blai” where the religious rites and rituals are performed. All rites of passage from birth ceremonies to cremation and everything in between are held only at the “Kmai ïung.” By tradition, on his demise, the body of a male member of the family will have to be taken to the “kmai ïung” to be kept in state till it is cremated and the last rites of the person are completed. In fact, even the charred-bones or the remains of the deceased person’s body after cremation, will also be kept at the clan’s ossuary for its final rest. Clan is therefore the essence of a matrilineal family system. It is the beginning and the end of the member’s life and without the clan matrilineal family system will have no meaning.
In the matrilineal family system, the male member of the family is responsible for his sisters, his brothers, his nieces and nephews and the Kur or clan and not as much for his wife and his children. They in turn will be taken care by their own “kñi” or maternal uncle.
Bam ïungkur
Till date many of the male members of the society continue with the practice of eating their two primary meals in their parental home. Even though they live with their wives and their children yet, they will only have their meal in their mother’s house or “Bam ïung Kur/Bei.” Although “bam ïung kur” may not be NVS per se, but it cannot be denied that it is a moderate version of the system.
The Pnar and War society also practice joint family system, hence the husband will eat his evening meal and his morning meal at his mother’s house and he will only visit his wife’s or the in-law’s house in the night. In fact, all his needs are also arranged by his mother or his sister as the case may be. The tradition of eating at the mother’s house basically ensurex “u Kñi” or the maternal uncle’s presence in the house to look after his relatives needs and also to fortify his status in the family.
NVS or Thiah chloor
In the Pnar matrilineal system “Thiah chloor” or night visit system is still prevalent where those following the Niamtre is still significant. “Thiah chloor” or NVS basically means that the husband leaves his wife’s house for his mother’s house immediately after he gets up in the morning and would only return during the night to sleep. “Thiah chloor” is the practice which defines the matrilineal family system because it clearly indicates that the male member of the society belongs to the clan and not to his wife. It is also convenient because then, traditionally Pnar and War societies practice a joint family system and the husbands of all the sisters live under one roof.
This tradition is no longer practiced by people who are not following the Niamtre (indigenous) faith. Unfortunately, it is gradually diminishing even amongst the people who practice traditional religion. And with the joint family giving way to nuclear families even the role of maternal uncle and the clan is gradually weakening in society today.
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